TRV
Translation
King James Version
For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.
Complete Jewish Bible
For they, out of their wealth, have contributed money they could easily spare; but she, out of her poverty, has given all she had to live on.”
Berean Standard Bible
For they all contributed out of their surplus, but she out of her poverty has put in all she had to live on.”
American Standard Version
for all these did of their superfluity cast in unto the gifts; but she of her want did cast in all the living that she had.
World English Bible Messianic
for all these put in gifts for God from their abundance, but she, out of her poverty, put in all that she had to live on.”
Geneva Bible (1599)
For they all haue of their superfluitie cast into the offerings of God: but she of her penurie hath cast in all the liuing that she had.
Young's Literal Translation
for all these out of their superabundance did cast into the gifts to God, but this one out of her want, all the living that she had, did cast in.'
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In the KJVVerse 25,831 of 31,102
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Commentary on Luke 21 verses 1–4
1 ¶ And he looked up, and saw the rich men casting their gifts into the treasury.
2 And he saw also a certain poor widow casting in thither two mites.
3 And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all:
4 For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.
This short passage of story we had before in Mark. It is thus recorded twice, to teach us, 1. That charity to the poor is a main matter in religion. Our Lord Jesus took all occasions to commend it and recommend it. He had just mentioned the barbarity of the scribes, who devoured poor widows (ch. 20); and perhaps this is designed as an aggravation of it, that the poor widows were the best benefactors to the public funds, of which the scribes had the disposal. 2. That Jesus Christ has his eye upon us, to observe what we give to the poor, and what we contribute to works of piety and charity. Christ, though intent upon his preaching, looked up, to see what gifts were cast into the treasury, Luk 21:1. He observes whether we give largely and liberally, in proportion to what we have, or whether we be sneaking and paltry in it; nay, his eye goes further, he observes whether we give charitably and with a willing mind, or grudgingly and with reluctance. This should make us afraid of coming short of our duty in this matter; men may be deceived with excuses which Christ knows to be frivolous. And this should encourage us to be abundant in it, without desiring that men should know it; it is enough that Christ does; he sees in secret, and will reward openly. 3. That Christ observes and accepts the charity of the poor in a particular manner. Those that have nothing to give may yet do a great deal in charity by ministering to the poor, and helping them, and begging for them, that cannot help themselves, or beg for themselves. But here was one that was herself poor and yet gave what little she had to the treasury. It was but two mites, which make a farthing; but Christ magnified it as a piece of charity exceeding all the rest: She has cast in more than they all. Christ does not blame her for indiscretion, in giving what she wanted herself, nor for vanity in giving among the rich to the treasury; but commended her liberality, and her willingness to part with what little she had for the glory of God, which proceeded from a belief of and dependence upon God's providence to take care of her. Jehovah-jireh - the Lord will provide. 4. That, whatever may be called the offerings of God, we ought to have a respect for, and to our power, yea, and beyond our power, to contribute cheerfully to. These have cast in unto the offerings of God. What is given to the support of the ministry and the gospel, to the spreading and propagating of religion, the education of youth, the release of prisoners, the relief of widows and strangers, and the maintenance of poor families, is given to the offerings of God, and it shall be so accepted and recompensed.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–4. Public domain.
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CyprianAD 258
Treatise VIII. On Works and Alms 15
You that are rich cannot do good works in the church, because your eyes, saturated with blackness and covered with the shadows of night, do not see the needy and the poor. Do you, rich and wealthy, think that you celebrate the Lord’s feast? You do not at all consider the offering. You come to the Lord’s feast without a sacrificial offering and take a part of the sacrifice that the poor offered. Look in the Gospel at the widow mindful of the heavenly commandments, doing good in the very middle of the pressures and hardships of poverty. She throws two mites that were her only possessions into the treasury.… She was a greatly blessed and glorious woman, who even before the judgment day merited to be praised by the voice of the Judge. Let the rich be ashamed of their sterility and their misfortunes. A poor widow is found with an offering. Although all things that are given are given to orphans and widows, she who should receive gives that we may know what punishment awaits the rich person. By this teaching, even the poor should do good. We should understand that these works are given to God and that whoever does these deserves well of God. Christ therefore calls these “gifts of God” and points out that the widow has placed two mites among the gifts of God, that it can be more apparent that he who pities the poor lends to God.
Ambrose of MilanAD 397
LETTERS TO LAYMEN 84
While [Jesus] stood in the temple, he also gave the verdict of which we are speaking. In the following verses, you have: “Jesus spoke these words in the treasury while teaching in the temple. And no one seized him.” What is the treasury? It is the contribution of the faithful, the bank of the poor, and the refuge of the needy. Christ sat near this and, according to Luke, gave the opinion that the two mites of the widow were preferable to the gifts of the rich. God’s word preferred love joined with zeal and generosity rather than the lavish gifts of generosity.Let us see what comparison he made when he gave such judgment there near the treasury, for with good reason he preferred the widow who contributed the two mites. That precious poverty of hers was rich in the mystery of faith. So are the two coins that the Samaritan of the Gospels left at the inn to care for the wounds of the man who had fallen among robbers. Mystically representing the church, the widow thought it right to put into the sacred treasury the gift with which the wounds of the poor are healed and the hunger of wayfarers is satisfied.
HegemoniusAD 400
THE DISPUTATION WITH MANES 42
For here I perceive that Jesus also looks on willingly at the gifts of the rich men, when they are put into the treasury. All too little, at the same time, is it if gifts are cast into the treasury by the rich alone; and so there are the two mites of the poor widow which are also received with gladness; and in that offering verily something is exhibited that goes beyond what Moses prescribed on the subject of the receipt of moneys. For he received gifts from those who had; but Jesus receives them even from those who have not.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. 1. in Ep. ad Heb., Hom. 28.) For God regarded not the scantiness of the offering, but the overflowing of the affection. Almsgiving is not the bestowing a few things out of many, but it is that of the widow emptying, herself of her whole substance. But if you cannot offer as much as the widow, at least give all that remains over.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 138
This may perhaps irritate some among the rich. We will therefore address a few remarks to them. You delight, O rich person, in the abundance of your possessions.… You offer not so much in proportion to your means as merely that which when you give, you will never miss—out of great abundance, a little. The woman offered two farthings, but she possessed nothing more than what she offered. She had nothing left. With empty hand but a hand bountiful of the little she possessed, she went away from the treasury. Did she not therefore justly carry off the crown? Did not the decree of superiority come to her by a holy judgment? Did she not surpass your bountifulness, in regard at least of her readiness?
Cyril of Alexandria (as quoted by Aquinas, AD 1274)AD 444
Catena Aurea by Aquinas
She offered two oboli, which with the sweat of her brow she had earned for her daily living, or what she daily begs for at the hands of others she gives to God, showing that her poverty is fruitful to her. Therefore does she surpass the others, and by a just award receives a crown from God; as it follows, Of a truth I say unto you, that this poor widow hath cast in more, &c.
Leo the GreatAD 461
SERMON 20.3.1
Although the spite of some people does not grow gentle with any kindness, nevertheless the works of mercy are not fruitless, and kindness never loses what is offered to the ungrateful. May no one, dearly beloved, make themselves strangers to good works. Let no one claim that his poverty scarcely sufficed for himself and could not help another. What is offered from a little is great, and in the scale of divine justice, the quantity of gifts is not measured but the steadfastness of souls. The “widow” in the Gospel put two coins into the “treasury,” and this surpassed the gifts of all the rich. No mercy is worthless before God. No compassion is fruitless. He has given different resources to human beings, but he does not ask different affections.
Desert FathersAD 500
The Desert Fathers, Sayings of the Early Christian Monks
A hermit said, ‘One man eats a lot and is still hungry. Another eats a little and has had enough. The man who eats a lot and is still hungry has more merit than the man who eats the little that satisfies him.’
BedeAD 735
On the Gospel of Luke
For all these out of their abundance have cast into the gifts of God; but she out of her poverty has cast in all the livelihood that she had. The Jew casts into the gifts of God out of his abundance, who, presuming on his own righteousness, prays thus with himself: "God, I thank you that I am not like other men, extortioners, unjust, etc." (Luke 18). But the Church casts her whole livelihood into the gifts of God, understanding that everything she lives by is not of her own merit, but the gift of God, saying, "God, be merciful to me, a sinner." (Luke 18). And elsewhere: "My strength I will guard for you, for you, O God, are my protector, my God, His mercy will go before me." (Psalms 58).
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
In the Greek language, φυλάξαι signifies to keep, and gaza in Persian means riches, hence gazophylacium is used for the name of the place in which money is kept. Now there was a chest with an opening at the top placed near the altar, on the right hand of those entering the house of God, into which the Priests cast all the money, which was given for the Lord's temple. But our Lord as He overthrows those who trade in His house, so also He remarks those who bring gifts, giving praise to the deserving, but condemning the bad. Hence it follows, And he saw also a certain poor widow casting in thither two mites.
For whatever we offer with an honest heart is well pleasing to God, who hath respect unto the heart, not the substance, nor does He weigh the amount of that which is given in sacrifice, but of that from which it is taken; as it follows, For all these have cast in of their abundance, but she all that she had.
Now mystically, the rich men who cast their gifts into the treasury signify the Jews puffed up with the righteousness of the law; the poor widow, the simplicity of the Church which is called poor, because it has either cast away the spirit of pride, or its sins, as if they were worldly riches. But the Church is a widow, because her Husband endured death for her. She cast two mites into the treasury, because in God's sight, in whose keeping are all the offerings of our works, she presents her gifts, whether of love to God and her neighbour, or of faith and prayer. And these excel all the works of the proud Jews, for they of their abundance cast into the offerings of God, in that they presume on their righteousness, but the Church casts in all her living, for every thing that hath life she believes to be the gift of God.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
Or the widow may be taken to mean any soul bereft as it were of her first husband, the ancient law, and not worthy to be united to the Word of God. Who brings to God instead of a dowry faith and a good conscience, and so seems to offer more than those who are rich in words, and abound in the moral virtues of the Gentiles.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(non occ.) Our Lord having rebuked the covetousness of the Scribes who devoured widows' houses, commends the almsgiving of a widow; as it is said, And he looked up, and saw the rich men casting into the treasury, & c.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 21:4 encapsulates Jesus' profound teaching on the nature of true generosity, contrasting the substantial contributions of the wealthy, given from their excess, with the sacrificial offering of a destitute widow. This verse reveals that divine valuation of a gift is not based on its monetary amount but on the proportion of the giver's means and the heart of faith and devotion behind the offering, highlighting that the widow's seemingly insignificant act was, in God's eyes, greater than all the others.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 21:4 masterfully employs Contrast as its primary literary device, setting the wealthy donors against the poor widow. This stark juxtaposition highlights the qualitative difference in their giving, emphasizing that the value of the offering is determined by the giver's heart and proportion, not the absolute amount. The phrase "all these have of their abundance" is contrasted with "she of her penury hath cast in all the living that she had," creating a powerful rhetorical effect that underscores Jesus' revolutionary teaching on generosity. Furthermore, the narrative uses Hyperbole or perhaps Understatement in its description of the widow's offering. While "all the living that she had" might literally mean her last two coins, the implication is that this meager sum represented her entire capacity for survival, making the small amount symbolically immense. This emphasizes the Symbolism of the widow's act as a profound demonstration of faith, trust, and complete surrender, making her a paradigm of true devotion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 21:4 profoundly reshapes our understanding of generosity and divine evaluation. It challenges the human tendency to measure worth by visible magnitude, revealing that God's economy operates on principles of sacrifice, proportion, and heart. The widow's offering, though minuscule by worldly standards, was deemed "more than all" because it represented a total surrender of her security and an absolute trust in God's provision. This narrative teaches that true worship and devotion are expressed not merely in what we give, but in how much it costs us relative to our means, and the spirit of faith with which it is offered. It underscores that God values radical dependence and wholehearted love above outward displays of wealth or piety.
REFLECTION AND APPLICATION
The story of the widow's offering in Luke 21:4 serves as a timeless mirror for our own lives, challenging us to re-evaluate our understanding of generosity, sacrifice, and trust. It compels us to look beyond the material value of our contributions—whether financial, temporal, or talent-based—and instead examine the heart and proportion behind them. Are we giving from our abundance, or from a place that truly costs us something, demonstrating genuine faith and dependence on God? The widow's radical act reminds us that God is not impressed by the size of our reserves, but by the depth of our devotion. Her example calls us to trust God with our very livelihood, believing that He is faithful to provide for those who prioritize His kingdom above all else. This isn't a call to reckless abandon, but to a courageous faith that understands true security is found in God, not in our possessions.
Questions for Reflection
FAQ
What does "penury" mean in this context?
Answer: "Penury" (Greek: hystérēma, G5303) refers to extreme poverty or severe want. In the context of Luke 21:4, it highlights the widow's destitute state, emphasizing that she had very little, if anything, left for her own survival after making her offering. It underscores the immense personal cost of her gift.
Why was the widow's small offering considered greater than the large sums of the rich?
Answer: Jesus' assessment was based on the proportion of the gift relative to the giver's means, and the heart behind the offering. The rich gave "of their abundance" (G4052, perisseúō), meaning from their surplus, where their giving did not impact their lifestyle. The widow, however, gave "all the living that she had" (G979, bíos), her entire livelihood. Her gift represented a complete sacrifice and an act of profound faith and trust in God, whereas the rich gave without personal cost. This principle is echoed in 2 Corinthians 8:12, where Paul states that "if the willingness is there, the gift is acceptable according to what one has, not according to what one does not have."
CHRIST-CENTERED FULFILLMENT
The widow's offering in Luke 21:4 serves as a profound foreshadowing and reflection of Christ's ultimate act of sacrificial giving. Just as the widow gave "all the living that she had" out of her utter penury, Jesus, though rich, "became poor for your sake, so that you through his poverty might become rich" as described in 2 Corinthians 8:9. He did not give from His abundance, but gave Himself entirely, pouring out His very life on the cross as the ultimate "offering of God" for the redemption of humanity, as highlighted in Ephesians 5:2. His sacrifice was not merely a portion of His divine glory or power, but the complete surrender of His earthly life and the bearing of the world's sin, demonstrating a love that cost Him everything. The widow's act of faith, trusting God even in destitution, mirrors the call for believers to place their complete trust in Christ's finished work, receiving His abundant grace by faith, and in turn, living lives of sacrificial love and devotion in response to His immeasurable gift, as exemplified in Romans 12:1.